Exploring the relationship that second-generation Sikh-Canadians have with alcohol, this research focuses on predominant understandings of alcohol in the community. Themes include Panjabi culture, Sikh understandings of alcohol, masculinity, intergenerational trauma and colonialism. / This thesis explores the relationship that second-generation Sikh-Canadians have with alcohol. Predominant understandings of alcohol in the community argue that Panjabi culture promotes the consumption of alcohol while Sikhi prohibits it yet culture and religion cannot easily be separated or understood in such monolithic ways. Problems with alcohol are often relegated to a Panjabi issue stemming from a hypermasculine culture that emphasizes overconsumption. Simply blaming “the culture” misses the heterogeneity of the community and the impacts of intergenerational trauma and contemporary formations of masculinity, culture, and religion that are rooted in colonialism. Furthermore, stating that Sikhi is vehemently anti-alcohol fails to engage with the Guru Granth Sahib and the lived reality. The central thesis of the Guru Granth Sahib, IkOankar (1-Ness), advocates against binaries, moving away from normative and simplistic understandings of good and bad or prohibited and accepted. This is not to argue that Sikhi promotes alcohol consumption rather, depicting alcohol consumption in reductive and binary terms is against the IkOankar paradigm and fails to engage lived Sikhi. Although in mainstream understandings of Sikhi, alcohol is prohibited, this is not always what is practiced. Moving beyond simple prohibition or acceptance, alcohol consumption can be understood through the dynamic ways in which Sikh-Canadians engage with the substance. / Thesis / Master of Arts (MA) / Predominant understandings of alcohol in the Sikh community argue that Panjabi culture promotes its consumption while Sikhi prohibits it yet culture and religion cannot easily be separated or understood in such monolithic ways. Simply blaming “the culture” misses the heterogeneity of the community and the impacts of intergenerational trauma and contemporary formations of masculinity, culture, and religion that are rooted in colonialism. Furthermore, stating that Sikhi is vehemently anti-alcohol fails to engage with the central thesis of the Guru Granth Sahib, IkOankar (1-Ness), and the lived reality.